Prayer

Al HaNisim ("For the miracles") refers to two different paragraphs added to the Amidah and the Grace after the Meals on Purim and Chanukkah. It mentions the great dangers faced by the Jews from the decrees of Haman and Antiochus, respectively, and thanks God for God's miraculous deliverance.

The concluding reading of prayer services, Aleinu (Upon us) reminds Jews of their historical and universal mission. It thus provides transition from the lofty world of prayer to the world of human activity. Aleinu consists of two paragraphs, traditionally associated with Joshua.

Arvit is the evening prayer service. Its main components are Shema, blessings before and after it and the Shemoneh Esrei (standing) prayer. Though the classical sources call it optional, it has evolved in common practice and become a type of obligation for Jewish men.

Birkat HaMazon, known in English as "Grace after the Meals" is the series of four blessings recited after a meal in which has eaten bread. While all other blessings are commanded by the rabbis, proclaiming thanks to God after a meal is a commandment from the Torah itself, in (Deuteronomy 8:10).

Birkot Hashachar (Morning blessings) were designed to thank God every day for all the benefits He gives to man in general, and to Jews in particular. Examples of the latter are thanks for vision, for strength and for clothing; and of the latter, the commandment to cover the head.

Blessing is the act of calling down God's favor upon someone or something. The one calling down the blessing can be a person, an angel, or God Godself. Blessings are meant to bring benefits to their recipient, such as material goods or having many offspring. Tradition recognizes a four-part typology of liturgical blessings: on performing a commandment; in prayer; on partaking of sustenance; and in praise of God.

Blessings are declarations of acknowledgement to God about His greatness, His gifts or His connection with the Jewish people via the commandments. While they follow several formats, they all include the key phrase, "Blessed are You, O Lord!"

The haggadah is the classic ritual text that serves as the base and script of the Passover seder. Its text was compiled during the periods of the Mishnah and the Talmud, with later medieval additions. It is the most printed Jewish book as new editions and new commentaries are published every year. Different communities around the world have also developed their own variations and ritual practices, often recorded in the editions produced in their own communities.

Hallel consists of Psalms 113–118 and is recited on most holidays. There are, however, some holidays on which only part or none of it is recited. These chapters are psalms of thanksgiving and focus on God's communal and personal salvation for those who put their trust in God.

Havdalah — literally, separation — is the ritual that marks the end of Shabbat, separating it from the rest of the week. It consists of blessings over wine, fire, and sweet fragrances, and the separation between holy time and non-holy time, light and darkness, and Israel and the nations.

Hitbodedut is the Hebrew word for meditation. A practice that is attributed to the prophets and to other highly spiritual individuals after them, it has become popularized through the works and followers of Rabbi Nachman of Breslov.

Kabbalat Shabbat (Welcoming the Shabbat) is a service developed by the Kabbalists of Safed in the 16th century. It is composed primarily of Psalms, but includes other elements. These include the famous hymn, Lecha Dodi (Come, my beloved), which was written there at that time.

Kaddish is an Aramaic prayer that declares praise of God. Its four main variants punctuate Jewish prayer services, marking the end of each section and its conclusion. It describes God's holiness and greatness and calls for the recognition of God's eternal rule over all of mankind. It is only recited in the presence of a prayer quorum and is further adapted for different contexts, including burials and to mark ritually the conclusion of a significant body of learning, a siyyum.

Kavanah is the word for the focused mindset recommended for prayer, i.e. of being before God and of what one is saying. While Jewish Law recognizes the legitimacy of prayer with minimal awareness, it requires knowledge of what one is saying in the first blessing of the Amidah.

Kiddush — literally, sanctification — is the ceremonial prayer before the main meals on Shabbat and holidays, recognizing and sanctifying the holy day. It generally includes a blessing on wine and at least one paragraph about the holiness of the day.

Lekha Dodi ("Come, My Beloved") is a liturgical poem written by 16th-century Safed kabbalist, Shlomo Alkabetz. The poem, which is set to many different tunes, serves as the centerpiece of the Kabbalat Shabbat liturgy to welcome Shabbat every Friday night. With deeply mystical undertones, it refers to God as the Jews' companion who will join them to greet Shabbat.

Mah Tovu -- "how good" -- is a prayer recited at the outset of the daily morning service. Its source is in the book of Numbers, when the non-Israelite prophet Balaam sets out to curse the Israelites but ends up blessing them. In one such blessing, Balaam looks out over the Israelites' encampment and declares "How good are your tents, Jacob, your dwellings, Israel!"

Mourner's Kaddish is the practice of mourners to recite Kaddish at the beginning and end of prayer services and other occasions. This declaration of their faith in God, is thought to help the souls of the dead to whom they dedicate their recitation.

Niggun is a melody, generally unaccompanied by words. In the Bible, it is often associated with uplifting or calming properties. Its spiritual potential was reclaimed in Chasidut, such that one of the common duties of a Chasidic rebbe is to sing, and sometimes even compose, melodies.

The Rosh Hashanah and Yom Kippur Prayers are based upon the structure of the daily prayers. Like on most special days, there is an additional service in the morning, and Yom Kippur has a fifth service as well. Alongside, many psalms, prayers and hymns are also added.

Selichot are penitential prayers and hymns recited before and during the Ten Days of Repentance that extend from Rosh Hashanah to Yom Kippur. Its central components are the confession of sins (vidui) and the recitation of God's thirteen attributes (Exodus 34:6–7).

Shabbat Prayers add psalms, hymns, and an additional service to the structure of the daily prayers. Sections of the Torah are read in the morning and afternoon and a section of the Prophets is read only in the morning. There is also a unique service welcoming it at night.

Shacharit is the morning service. It consists of four main sections: Preparatory prayers and readings; Shema and its blessings, the Shemoneh Esrei; and the concluding sections. The Torah is read on Mondays and Thursdays, as well as on Shabbat and most special days.

The Shema, Judaism's most famous prayer, is actually not a prayer at all. Rather it is a declaration of God's unity and other central doctrines of Judaism. It involves reciting three passages from the Torah, one of which is interrupted by another ancient phrase, the origins of which are outside the Bible.

Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). Subsequently, one blessing was added, but the prayer is still widely referred to as "Shemoneh Esrei." It consists of three parts: Praise; national and personal requests; and thanksgiving.

The sheva berakhot ("seven blessings") were established to celebrate a marriage, invoking the happy fulfillment of God's plan through marriage. They are recited at the wedding itself and at most festive meals eaten by first-time brides and grooms during their first week of marriage.

Tashlikh (casting away) is a tradition observed on Rosh Hashanah afternoon or anytime between Rosh Hashanah and Hoshana Rabbah. Participants recite specific prayers by water, seeking divine forgiveness by symbolically shaking out their garments and casting away their sins into the depths of the waters.

VeAhavta (And you shall love) refers to the verses (Deuteronomy 6:5–9) that come after Shema Yisrael in the Torah and hence form an integral part of the Shema. It relates the commandment of total love of God and how to preserve this love in oneself and in future generations.

Viddui is confession of sins. It is said at certain times, such as Yom Kippur and right before one's death. There are different lists of sins that are generally recited — the longest of which, by Rabbeinu Nissim of Bavel, includes hundreds of sins — but it can also be improvised.

The priestly blessing — birkat kohanim in Hebrew — is a blessing recited by kohanim (those of priestly decent) unto the congregation. Its origins are in Numbers 6:24–27, and these verses are the blessing itself. In Israel, the blessing is recited as part of daily service. Outside of Israel, customs vary as to when it is recited.

A haftarah is a section from the Prophets section of the Bible, commonly read aloud in synagogues following the Torah reading on Shabbat and holidays. Each Torah portion has a corresponding and generally thematically connected haftarah portion, though the exact section of Prophets can vary by communal custom.

The synagogue (beit knesset, meaning “house of assembly”) serves as a spiritual center for Jewish communities around the world. Because of their role as houses of prayer, there are many laws about how synagogues should be built, as well as what is allowed in and around them.

"The four parshiot" refers to four unique Torah selections that are read in synagogues, after the regular weekly Torah portion, before and throughout the Hebrew month of Adar. The four parshiot are: shekalim, read on the Shabbat before the month of Adar, zakhor, read on the Shabbat before the holiday of Purim, parah, generally read on the Shabbat after Purim, and hachodesh, read on the Shabbat before the Hebrew month of Nisan.

Prayer is a central aspect of Jewish life and features prominently throughout the Jewish textual tradition. Biblical characters commune with God, expressing their gratitude, distress, and desires. Liturgical works contain set prayers to be recited at regular schedules, while works of Jewish thought stress the importance of integrating personal connection into prayer.